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Discovery Box| (0.18) | (Eze 13:18) | 3 tn The Hebrew term occurs in the Bible only here and in v. 21. It has also been understood as a veil or type of head covering. D. I. Block (Ezekiel [NICOT], 1:414) suggests that given the context of magical devices, the expected parallel to the magical arm bands, and the meaning of this Hebrew root (סָפַח [safakh, “to attach” or “join”]), it may refer to headbands or necklaces on which magical amulets were worn. |
| (0.18) | (Eze 10:14) | 2 sn The living creature described here is thus slightly different from the one described in Ezek 1:10, where an ox’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. 22, which states the creatures’ appearance was the same. |
| (0.18) | (Eze 5:8) | 2 tn The Hebrew text uses wordplay here to bring out the appropriate nature of God’s judgment. “Execute” translates the same Hebrew verb translated “carried out” (literally meaning “do”) in v. 7, while “judgment” in v. 8 and “regulations” in v. 7 translate the same Hebrew noun (meaning “regulations” or in some cases “judgments” executed on those who break laws). The point seems to be this: God would “carry out judgments” against those who refused to “carry out” his “laws.” |
| (0.18) | (Eze 1:13) | 2 tc The MT reads: “and the form of the creatures—their appearance was like burning coals of fire.” The LXX reads: “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46. |
| (0.18) | (Lam 4:22) | 5 tn The noun עָוֹן (ʿavon) is repeated twice in this verse, denoting first “punishment for iniquity” (v. 22a), and then “iniquity” (v. 22b). See a preceding translator’s note on the broad range of meanings for this word. The repetition of the same root with different meanings creates an ironic polysemantic wordplay: Zion’s “punishment” for its sin is about to come to an end, but the punishment for Edom’s “sin” is about to begin. |
| (0.18) | (Lam 3:17) | 3 tn Heb “from peace.” H. Hummel suggests that שָׁלוֹם (shalom) is the object and the מ (mem) is not the preposition מִן (min), but an enclitic on the verb (“Enclitic Mem in Early Northwest Semitic, Especially in Hebrew” JBL 76 [1957]: 105). שָׁלוֹם (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold. |
| (0.18) | (Lam 2:20) | 4 tn Heb “infants of healthy childbirth.” The genitive-construct phrase עֹלֲלֵי טִפֻּחִים (ʿolale tippukhim) functions as an attributive genitive construction: “healthy newborn infants.” The noun טִפֻּחִים (tippukhim) appears only here. It is related to the verb טָפַח (tafakh), meaning “to give birth to a healthy child” or “to raise children” depending on whether the Arabic or Akkadian cognate is emphasized. For the related verb, see below at 2:22. |
| (0.18) | (Lam 2:18) | 2 tn Heb “their heart” or “from the heart.” Many English versions take the ם (mem) on לִבָּם (libbam) as the third person masculine plural pronominal suffix: “their heart” (cf. KJV, NASB, NIV, NJPS, CEV). However, others take it as an enclitic or adverbial ending: “from the heart” (cf. RSV, NRSV, TEV, NJPS margin). See T. F. McDaniel, “The Alleged Sumerian Influence upon Lamentations,” VT 18 (1968): 203-4. |
| (0.18) | (Lam 2:9) | 1 tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification picturing the city gates descending into the earth as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV), and “the gates are buried in rubble” (TEV). |
| (0.18) | (Lam 2:4) | 4 tn The singular noun אֹהֶל (ʾohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol neʾot yaʿaqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion). |
| (0.18) | (Lam 1:1) | 2 tc The LXX and Vulgate (dependent on the LXX) include a preface that is lacking in the MT: “And it came to pass after Israel had been taken captive and Jerusalem had been laid waste, Jeremiah sat weeping and lamented this lament over Jerusalem, and said….” Scholars generally view the preface in the LXX and Vulgate as a later addition, though the style is Hebrew rather than Greek. |
| (0.18) | (Jer 52:7) | 1 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the City of David. This would have been in the southern part of the city near the Tyropean Valley, which agrees with the reference to the “two walls,” which were probably the walls on the eastern and western hills. |
| (0.18) | (Jer 51:34) | 1 sn The speaker in this verse and the next is the personified city of Jerusalem. She laments her fate at the hands of the king of Babylon and calls down a curse on Babylon and the people who live in Babylonia. Here Nebuchadnezzar is depicted as a monster of the deep that has devoured Jerusalem, swallowed her down, and filled its belly with her riches, leaving her an empty dish that has been rinsed clean. |
| (0.18) | (Jer 51:11) | 3 tn Heb “The Lord has stirred up the spirit of…” The verb is rendered here as a prophetic perfect. The rendering “arouse a spirit of hostility” is an attempt to render some meaning to the phrase and not simply ignore the word “spirit,” as many of the modern English versions do. For a fuller discussion, including cross references, see the translator’s note on v. 1. |
| (0.18) | (Jer 50:34) | 1 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative, who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term, as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia, see the study note on 31:11. |
| (0.18) | (Jer 50:27) | 1 tn Heb “Kill all her young bulls.” Commentators almost universally agree that “young bulls” is figurative here for the princes and warriors (cf. BDB 831 s.v. פַּר 2.f, which compares Isa 34:7 and Ezek 39:18). This is virtually certain because of the reference to the time coming for them to be punished; this would scarcely fit literal bulls. For the verb rendered “kill” here, see the translator’s note on v. 21. |
| (0.18) | (Jer 50:25) | 2 tn Heb “The Lord has opened up his armory and has brought out the weapons of his wrath.” The problem of the Lord referring to himself in the third person (or of the prophet speaking on his behalf) is again raised here and is again resolved by using the first person throughout. The construction “weapons of my wrath” would not convey any meaning to many readers, so the significance has been spelled out in the translation. |
| (0.18) | (Jer 49:9) | 1 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has an interrogative ה (he) in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e], and compare usage in 2 Kgs 5:26). |
| (0.18) | (Jer 49:7) | 5 tn The meaning of this last word is based on the definitions given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance as “to be [or become] corrupt.” Instead, BDB 710 s.v. סָרַח Niph gives the nuance as “let loose (i.e., to be dismissed; to be gone),” deriving it from a verb used elsewhere of the overhanging of a curtain or a cliff. |
| (0.18) | (Jer 49:12) | 1 sn The reference here is to the cup of God’s wrath that is connected with the punishment of war at the hands of the Babylonians, referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims, as is clear from this judgment speech and those referred to in the study note on 49:7. |
